Page:An Exposition of the Old and New Testament (1828) vol 1.djvu/198

166 thou findest thy gods, let him not live: before our brethren discern thou what is thine with me, and take it to thee. For Jacob knew not that Rachel had stolen them. 33. And Laban went into Jacob's tent, and into Leah's tent, and into the two maid-servants' tents: but he found them not. Then went he out of Leah's tent, and entered into Rachel's tent. 34. Now Rachel had taken the images, and put them in the camel's furniture, and sat upon them: and Laban searched all the tent, but found them not. 35. And she said to her father, Let it not displease my lord, that I cannot rise up before thee: for the custom of women is upon me. And he searched, but found not the images.

We have here the reasoning, not to say the rallying, that was between Laban and Jacob at their meeting, in that mountain which was afterwards called Gilead, v. 25.

Here is,

I. The high charge which Laban exhibited against him,

1. As a runagate, that had unjustly deserted his service. To represent him as a criminal, he will have it thought that he intended kindness to his daughters, (v. 27, 28.) that he would have dismissed them with all the marks of love and honour that could be, that he would have made a solemn business of it, would have kissed his little grandchildren, (and that was all he would have given them,) and, according to the foolish custom of the country, would have sent them away with mirth and with songs, with tabret and with harp: not as Rebekah was sent away out of the same family, about 120 years before, with prayers and blessings, (ch. 24. 60.) but with sport and merriment; which was a sign that religion was very much decayed in the family, and that they had lost their seriousness. However, he pretends they should have been treated with respect at parting. Note, It is common for bad men, when they are disappointed in their malicious projects, to pretend that they designed nothing but what was kind and fair. When they cannot do the mischief they intended, they are loath it should be thought that they ever did intend it. When they have not done what they should have done, they come off with this excuse, that they would have done it. Men may thus be deceived, but God cannot. He likewise suggests that Jacob hid some bad design stealing away thus, (v. 26.) that he took his wives away as captives. Note, Those that mean ill themselves, are most apt to put the worst construction upon what others do innocently. The insinuating and the aggravating of faults are the artifices of a designing malice, and those must be represented (though never so unjustly) as intending ill, against whom ill is intended. Upon the whole matter, (1.) He boasts of his own power, (v. 29.) It is in the power of my hand to do you hurt: he supposes that he had both right on his side, a good action (as we say) against Jacob, and strength on his side, either to avenge the wrong, or recover the right. Note, Bad people commonly value themselves much upon their power to do hurt, whereas a power to do good is much more valuable. Those that will do nothing to make themselves amiable, love to be thought formidable. And yet, (2.) He owns himself under the check and restraint of God's power; and though it redounded much to the credit and comfort of Jacob, he cannot avoid telling him the caution God had given him the night before, in a dream, Speak not to Jacob, good or bad. Note, As God has all wicked instruments in a chain, so when he pleases, he can make them sensible of it, and force them to own it to his praise, as Protector of the good; as Balaam did. Or, we may look upon this as an instance of some conscientious regard felt by Laban for God's express prohibitions. As bad as he was, he durst not injure one whom he saw to be the particular care of Heaven. Note, A great deal of mischief would be prevented, if men would but attend to the caveats which their own consciences give them in slumberings upon the bed, and regard to the voice of God in them.

2. He accuses him as a thief, v. 30. Rather than own that he had given him any colour of provocation to depart, he is willing to impute it to a foolish fondness for his father's house, which made him that he would needs be gone; but then (says he) wherefore hast thou stolen my gods? Foolish man! to call those his gods, that could be stolen! Could he expect protection from them that could neither resist, nor discover, their invaders? Happy are they who have the Lord for their God, for they have a God that they cannot be robbed of. Enemies may steal our goods, but not our God. Here Laban lays to Jacob's charge things that he knew not, the common distress of oppressed innocency.

II. Jacob's apology for himself. Those that commit their cause to God, yet are not forbidden to plead it themselves with meekness and fear. 1. As to the charge of stealing away his own wives, he clears himself by giving the true reason why he went away unknown to Laban, v. 31. He feared lest Laban would by force take away his daughters, and so oblige him, by the bond of affection to his wives, to continue in his service. Note, Those that are unjust in the least, it may be suspected, will be unjust also in much, Luke 16. 10. If Laban deceived Jacob in his wages, it is likely he will make no conscience of robbing him of his wives, and putting those asunder whom God had joined together. What may not be feared from men that have no principle of honesty? 2. As to the charge of stealing Laban's gods, he pleads not guilty, v. 32. He not only did not take them himself, (he was not so fond of them,) but he did not know that they were taken. Yet perhaps he spake too hastily and inconsiderately, when he said, "Whoever has taken them, let him not live;" upon this he might reflect with some bitterness, when, not long after, Rachel, who had taken them, died suddenly in travail. How just soever we think ourselves to be, it is best to forbear imprecations, lest they fall heavier than we imagine.

III. The diligent search Laban made for his gods, (v. 33, 34, 35.) partly out of hatred to Jacob, whom he would gladly have an occasion to quarrel with, partly out of love to his idols, which he was loath to part with. We do not find that he searched Jacob's flocks for stolen cattle; but he searched his furniture for stolen gods. He was of Micah's mind, Ye have taken away my gods, and what have I more? Judg. 18. 24. Were the worshippers of false gods so set upon their idols; did they thus walk in the name of their gods? And shall not we be as solicitous in our inquiries after the true God? When he is justly departed from us, how carefully should we ask, ''Where is God my Maker? O that I knew where I might find him!'' Job. 23. 3. Laban, after all his searches, missed of finding his gods, and was baffled in his inquiry with a sham; but our God will not only be found of those that seek him, but they shall find him their bountiful Rewarder.

36. And Jacob was wroth, and chode